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Ikhlas "Sincerity" or "Purity of Intention"
Author : His Eminence Noah Ali Salman
Date Added : 07-01-2025

Anything that can potentially be mixed with something else, when it is purified and separated from such mixtures, is called "pure." Sincerity (Ikhlas) is the opposite of associating partners (Shirk). Thus, whoever lacks sincerity is engaging in shirk, though shirk has varying degrees. Sincerity in monotheism is opposed by shirk in divinity.

Sincerity and its opposite reside in the heart; their place is within the heart. This pertains to intentions and purposes. Hence, the Prophet (PBUH) referred all actions back to intentions, saying: " Deeds are to be judged only by intentions, and a man will have only what he intended." [Agreed upon].

As for the ruling on sincerity, Allah The Exalted Says (What means): "And they have been commanded no more than this: To worship God, offering Him sincere devotion, being true (in faith); to establish regular prayer; and to practise regular charity; and that is the Religion Right and Straight. " [Al-Bayyina/5]. He also Says (What means): "Is it not to God that sincere devotion is due? But those who take for protectors other than God (say): "We only serve them in order that they may bring us nearer to God." Truly God will judge between them in that wherein they differ. But God guides not such as are false and ungrateful. " [Az-Zumar/3]. Moreover, He Says (What means): "Except for those who repent, mend (their lives) hold fast to God, and purify their religion as in God’s sight: if so they will be (numbered) with the believers. And soon will God grant to the believers a reward of immense value. " [An-Nisa/146].

Regarding the virtue of sincerity, the Prophet (PBUH) said: "There are three things on account of which no rancour enters a Muslim's heart: sincere action for Allah’s sake, good counsel to Muslims, and holding fast to their community." [At-Tirmithi & Ibn Majah].

In warning against showing off (Riyā') and lacking sincerity, the Prophet (PBUH) said: "The first person to be judged on the day of resurrection will be a man who died as a martyr. He will be brought forward, and after Allah has reminded him of the favour He showed him and the man acknowledges it, He will ask: "What did you do to show gratitude for it? "

 

 The man will reply: "I fought for Thy cause till I was martyred. " Allah will Say: "You lie. You fought that people might call you courageous, and they have done so. "Command will then be issued about him, and he will be dragged on his face and thrown into hell. Next, a man who has acquired and taught knowledge and read the Qur’an will be brought forward, and after Allah has reminded him of the favour He showed him and the man acknowledges it, He will ask: "What did you do to show gratitude for it? "  The man will reply: "I acquired and taught knowledge and read the Qur’an for Thy sake. " Allah will Say: "You lie. You acquired knowledge that people might call you learned, and you read the Qur’an that they might call you a reader, and they have done so. " Command will then be issued about him, and he will be dragged on his face and thrown into hell. Next a man whom Allah has made affluent and whom He has given all kinds of property will be brought forward, and after Allah has reminded him of the favour He showed him and the man acknowledges it, He will ask: "What did you do to show gratitude for it? "The man will reply: "I have not neglected to give liberally for Thy sake to all the causes approved by Thee for this purpose. " Allah will say: "You lie. You did it that people might call you generous, and they have done so.’ Command will then be issued about him, and he will be dragged on his face and thrown into hell. " [Muslim].

Islam emphasizes sincerity in worship in numerous verses of the Qur'an. Among them is Allah's Statement (What means): "Verily it is We Who have revealed the Book to thee in Truth: so serve God, offering Him sincere devotion. " [Az-Zumar/2]. Charity is also only considered valid when it is free from selfish motives and solely for the sake of Allah: "(Saying),"We feed you for the sake of God alone: no reward do we desire from you, nor thanks. " [Al-Insan/9]. Allah also describes the ultimate sincerity and its rewards: "But those most devoted to God shall be removed far from it,- Those who spend their wealth for increase in self-purification, And have in their minds no favour from anyone for which a reward is expected in return, But only the desire to seek for the Countenance of their Lord Most High; And soon will they attain (complete) satisfaction."[Al-Layl/17-21].

Detachment from desires, correcting the inclinations of the heart, purifying intentions, and dedicating the heart sincerely to The Lord of all worlds elevate the status of worldly deeds, transforming them into accepted acts of worship. The Messenger of Allah (peace and blessings be upon him) said to Sa'd Ibn Abi Waqqas (may Allah be pleased with him): "You will be rewarded for whatever you spend for Allah's sake even if it were a morsel which you put in your wife's mouth." [Bukhari].

A Muslim may be rewarded for an act they did not perform. During the Battle of Tabuk, when some Muslims could not participate due to the Prophet's (PBUH) inability to equip them, and given their deep desire to sacrifice and their sincere intentions, the noble Messenger said to his army: "In Medina, there are men who, every time you crossed a valley or travelled a road, they shared with you in the reward. They were kept behind by (legitimate) excuses. " [Agreed upon]. Thus, their sincere intention granted them the reward of the Mujahedeen!

A righteous intention is the solid foundation upon which good deeds are built. Allah warns in the Qur'an: "O ye who believe! cancel not your charity by reminders of your generosity or by injury,- like those who spend their substance to be seen of men, but believe neither in God nor in the Last Day. They are in parable like a hard, barren rock, on which is a little soil: on it falls heavy rain, which leaves it (Just) a bare stone. They will be able to do nothing with aught they have earned. And God guideth not those who reject faith." [Al-Baqarah/264]. He also Says (What means): "So woe to the worshippers Who are neglectful of their prayers, Those who (want but) to be seen (of men)." [Al-Ma'un/4-6].

How precious sincerity is, and how abundant its blessings! It can be found in the smallest of actions, yet it multiplies to the extent that it outweighs mountains, while much can be devoid of sincerity and hold no weight with Allah. Intention precedes action, and the inner state precedes the outward form. The Prophet (PBUH) said: "Indeed, Allah does not look at your bodies or your forms, but He looks at your hearts." [Moslim].

Whenever the soul is stirred by the desire for self-interest, the longing for status, and the wish to boast, the heat of sincerity gradually diminishes. Therefore, Allah loves deeds that are pure, free from any corrupting impurities: "Indeed, to Allah belongs the pure religion."

[Az-Zumar/3]. For this reason, Islam also fought against showing off (Riyaa), as narrated from the Prophet (PBUH):"Even a small amount of showing off is shirk." [Ibn Majah].

In conclusion, it is no wonder that Islam emphasizes sincerity and gives it such importance, because the believer's entire being belongs to Allah: his soul, his wealth, his family, his children, his worldly life, and his death. Allah says {what means}:"And I did not create the jinn and mankind except to worship Me." [Adh-Dhariyat/56]. They are not to worship wealth, status, or any human being... And all praise is due to Allah, The Lord of all The Worlds.

 

 

 

 

 

 

 

 

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Summarized Fatawaa

Is it permissible to offer an Udhiyah on behalf of the deceased?

In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Offering an Udhiyah (sacrificial animal) on behalf of a deceased person is permissible. This is the official position of the Hanbali school (as stated in Kashshaf al-Qina’ by al-Bahuti,Vol.6/P.428) and was also upheld by the prominent Shafi'i scholar Al-’Abbadi (mentioned in Bidayat al-Muhtaj by Ibn Qadi Shuhbah,Vol. 4/P.358). It has likewise been narrated as a valid view among some Maliki and Hanafi scholars.
 
In fact, Imam Abu Dawud dedicated an entire chapter in his Sunan collection entitled, "Chapter on Sacrificing on Behalf of the Deceased." In it, he recorded a narration from Hanash, who said: "I saw 'Ali sacrificing two rams, so I asked him, 'What is this?' He replied, 'The Messenger of Allah (peace and blessings be upon him) commanded me to offer a sacrifice on his behalf, so I am sacrificing on his behalf.'"
 
Imam Abu Dawud also narrated from Jabir (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: "O Allah, this is from You, for You, and on behalf of Muhammad and his Ummah (community). In the Name of Allah, and Allah is the Greatest," and he then slaughtered the animal.
 
The textual evidence here lies in the fact that our Master, the Prophet (peace and blessings be upon him), offered a sacrifice on behalf of his entire community—and it is well-established that his community includes those who have already passed away.
 
Furthermore, there is an abundance of sacred texts demonstrating that the rewards of righteous deeds reach the deceased. For instance, it is permissible to fast on behalf of a deceased person who passed away with missed obligatory fasts, and it is equally permissible to perform Hajj on their behalf, both of which are firmly established in authentic Hadiths. Therefore, if the reward of fasting (which is a purely physical act of worship) and Hajj (which is a joint physical and financial act of worship) can reach the deceased, then the reward of an Udhiyah reaches them with greater reason (by way of A Fortiori argument). This is because it is a purely financial act of worship, falling under the general category of charity (Sadaqah).
 
Additionally, scholars have reached a consensus (Ijma') that the rewards of charity reach the deceased, and since the Udhiyah is inherently an act of charity, it falls under the same ruling. Consequently, based on all the aforementioned evidence, we hold the view that offering a sacrifice on behalf of the deceased is entirely permissible. And Allah the Almighty Knows Best.

I bought an apartment, and I am saving money to pay the remaining balance of its price — is zakāh obligatory on this money?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Zakāh is obligatory on all saved/hoarded wealth. Once the total wealth reaches the niṣāb (minimum threshold liable for zakah— equivalent to the value of 85 grams of pure 24-karat gold) and a full ḥawl (lunar year) has elapsed over it, zakāh becomes obligatory at a rate of (2.5%) — even if the wealth is earmarked for basic future needs, and even if the wealth's owner is in debt. Debt does not prevent the obligation of zakāh, nor is it deducted when calculating the zakāh due, based on the general and unrestricted wording of all the Qur'anic verses commanding zakāh, which draw no distinction between someone in debt and anyone else.
It is stated in ‘Umdat as-Sālik, from the books of the Shāfi‘ī school: "If someone possesses exactly the niṣāb, and owes an equivalent amount in debt, zakāh remains obligatory on what is in his possession, and the debt does not prevent this obligation" — meaning, the obligation of zakāh on what is presently in his possession.
The ḥawl (annual cycle) recognized for zakāh, as well as for the other sharī‘ah obligations that Allah, the Exalted, has imposed upon Muslims, is the Hijrī (lunar) year. And Allah, the Exalted, knows best.

Is it permissible for a woman in her menstrual period to recite from the Mus-haf (copy of the Quran ), or to recite by heart?

A menstruating woman is permitted neither to recite nor to touch the Quran according to what Ali Bin Abi Talib (May Allah be pleased with him) reported about the Prophet (PBUH) who was only held from reciting the Holy Quran by Janabah (Major impurity) [Al-Tirmizi in a sound Hadith]. Although Janabah and menstruation are major impurities, a menstruating woman is permitted to supplicate Allah (Duaa`) and make Zikr (Tasbihat ), even if these involved saying words from the Holy Quran, provided that she does not mean the words for themselves but as a supplication, or Zikr. Moreover, she is rewarded for not reciting the Quran during her menstrual period because she abided by the injunctions of Allah.

Is it permissible to agree with a butcher to purchase the meat of an animal after it has been slaughtered — for instance, by buying the meat of a sheep at a price determined by the weight of its meat following slaughter, at a fixed rate per kilogram? And what is the ruling if the animal is being purchased with the intention of it being an uḍḥiyyah (sacrificial offering)?

 
 
 
 
 

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
It is not permissible to sell livestock in the manner of pricing each kilogram of meat after slaughter at a fixed rate, because the meat within the animal prior to slaughter is unseen and unknown. This leads to jahālah (ignorance of the subject matter) and gharar (contractual uncertainty), both of which are among the invalidating factors in sales transactions.
However, it is permissible for the buyer to issue a promise to purchase the meat of the animal after slaughter at a specified price per kilogram, with the actual sale being concluded at the time of weighing the meat — at which point both the quantity of the goods and the total price become known. There is no Sharī'ah objection to this arrangement.
The jurists have stipulated that for a sale to be valid, both countervalues must be present and observable. Al-Khaṭīb al-Shirbīnī, may Allah have mercy upon him, states:
"It is valid to sell a heap of grain whose total measure is unknown to both contracting parties at a rate of one sā' per dirham. This sale is valid because the subject of sale is present and observable, and ignorance of the total price is not harmful since it is known in detail — and uncertainty is thereby lifted."— [Mughnī al-Muḥtāj, Vol.2/P.355]
As for the uḍḥiyyah, the 'aqīqah, and vowed blood sacrifices (al-dam al-mandhūr) — full ownership of the animal must be established prior to slaughter. It is not valid for such animals to be slaughtered while still in the ownership of the butcher. Rather, the animal must be purchased alive and then slaughtered with the intention of uḍḥiyyah or the like. And Allah Almighty knows best.

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